2-24-12 - DREAM - I was in a room with my son, and he got in the
mail what looked like a small easy bake oven in which we were supposed to bake a
cake. The recipe cards looked like church book markers AND EACH ONE HAD A
PICTURE OF A WOMAN ON THE FRONT WITH A FLEUR DE LIS ON THE BACK, it contained
miniature coins which I took out of the kit because kids shouldn't have such
small objects. A plastic rod to stir the cake batter broke off, and we
complained so they sent us another one immediately, which also contained the miniature coins, but with the plastic rod attached plus the
religious book mark
cards.

I was looking through the cards to see if there as a recipe for the cake,
when this really handsome guy who looked like JAX from General Hospital TV
show. He took one of the cards and started singing in Latin, and the
last word was habenae (which means government, reins) and he said I
twas Scottish. He had a very lovely high pitched voice.

I wondered why he was hanging around - thinking he was gay?

NOTE: I looked up miniature coins and came up with Scottish coins for
Robert Bruce I, whose wife's name was Isabel of Mar from the early 1700's.

Wonder if that was reminder of a past life thing.

*****

note: AS IT TURNED OUT, AS SOON AS I WAS ON LINE, I GOT THIS E-MAIL
INCLUDING THE LINK TO THE MONEY MASTER VIDEO.

I ALWAYS HAVE TO ASK, HOW DO I DREAM LIKE THAT? COINCIDENCE? I
DON'T THINK SO - AT LEAST MY SPIRIT GUIDES KNEW I WAS GOING TO GET OR HAD
ALREADY RECEIVED THE LINK TO THAT VIDEO.

HERE ARE THE SYMBOLS IN THE DREAM AND IN THE VIDEO

STICK\ (USED INSTEAD OF GOLD FOR MONEY) A tally (or
tally stick) was an ancient memory aid device to record and document
numbers, quantities, or even messages. Tally sticks first appear as notches
carved on animal bones, in the
Upper Paleolithic. A notable example is the
Ishango Bone. Historical reference is made by
Pliny the Elder (AD 23–79) about the best wood to use for tallies and
Marco Polo
(1254–1324) who mentions the use of the tally in China.

Split tally in England

The most prominent and best recorded use of the split tally stick being used
as a form of currency was when
King Henry I initiated the tally stick system in or around 1100 in medieval
England. He would only accept the tally stick for taxes, and it was a tool of
the Exchequer
for the collection of taxes by local sheriffs (tax farmers "farming the shire")
for roughly 726 years. The split tally of the Exchequer was in continuous use
until 1826. In 1834, the tallies themselves were ordered to be burned in a stove
in the
Houses of Parliament, but the fire went out of control
setting the building afire.

The manner of cutting is as follows. At the top of the tally a cut is
made, the thickness of the palm of the hand, to represent a thousand
pounds; then a hundred pounds by a cut the breadth of a thumb; twenty
pounds, the breadth of the little finger; a single pound, the width of a
swollen barleycorn; a shilling rather narrower than a penny is marked by
a single cut without removing any wood.

Royal tallies (debt of the Crown) also played an infamous role in the
formation of the
Bank of England at the end of the 17th century when these royal tallies,
trading at a hefty discount of up to 60 percent, were engrafted into the Bank's
capital stock.[citation
needed]

Vatican Bank mired in
laundering scandal
The allegations
led police to seize $30 million in Vatican assets in September

This is no ordinary bank: The ATMs are
in Latin. Priests use a private entrance. A life-size portrait of Pope
Benedict XVI hangs on the wall.

Nevertheless, the Institute for Religious Works is a bank, and it's under
harsh new scrutiny in a case involving money-laundering allegations that led
police to seize €23 million ($30 million) in Vatican assets in September.
Critics say the case shows that the "Vatican Bank" has never shed its
penchant for secrecy and scandal.

The Vatican calls the seizure of assets a "misunderstanding" and
expresses optimism it will be quickly cleared up. But court documents show
that prosecutors say the Vatican Bank deliberately flouted anti-laundering
laws "with the aim of hiding the ownership, destination and origin of the
capital." The documents also reveal investigators' suspicions that clergy
may have acted as fronts for corrupt businessmen and Mafia.

The documents pinpoint two transactions that have not been reported: one
in 2009 involving the use of a false name, and another in 2010 in which the
Vatican Bank withdrew €650,000 ($860,000) from an Italian bank account but
ignored bank requests to disclose where the money was headed.

The new allegations of financial impropriety could not come at a worse
time for the Vatican, already hit by revelations that it sheltered pedophile
priests. The corruption probe has given new hope to Holocaust survivors who
tried unsuccessfully to sue in the United States, alleging that Nazi loot
was stored in the Vatican Bank.

Yet the scandal is hardly the first for the centuries-old bank. In 1986,
a Vatican financial adviser died after drinking cyanide-laced coffee in
prison. Another was found dangling from a rope under London's Blackfriars
Bridge in 1982, his pockets stuffed with money and stones. The incidents
blackened the bank's reputation, raised suspicions of ties with the Mafia,
and cost the Vatican hundreds of millions of dollars in legal clashes with
Italian authorities.

On Sept. 21, financial police seized assets from a Vatican Bank account
at the Rome branch of Credito Artigiano SpA. Investigators said the Vatican
had failed to furnish information on the origin or destination of the funds
as required by Italian law.

The bulk of the money, €20 million ($26 million), was destined for JP
Morgan in Frankfurt, with the remainder going to Banca del Fucino.

Prosecutors alleged the Vatican ignored regulations that foreign banks
must communicate to Italian financial authorities where their money has come
from. All banks have declined to comment.

In another case, financial police in Sicily said in late October that
they uncovered money laundering involving the use of a Vatican Bank account
by a priest in Rome whose uncle was convicted of Mafia association.

Authorities say some €250,000 euros, illegally obtained from the regional
government of Sicily for a fish breeding company, was sent to the priest by
his father as a "charitable donation," then sent back to Sicily from a
Vatican Bank account using a series of home banking operations to make it
difficult to trace.

The prosecutors' office stated in court papers last month that while the
bank has expressed a "generic and stated will" to conform to international
standards, "there is no sign that the institutions of the Catholic church
are moving in that direction." It said its investigation had found "exactly
the opposite."

Legal waters are murky because of the Vatican's special status as an
independent state within Italy. This time, Italian investigators were able
to move against the Vatican Bank because the Bank of Italy classifies it as
a foreign financial institution operating in Italy. However, in one of the
1980s scandals, prosecutors could not arrest then-bank head Paul Marcinkus,
an American archbishop, because Italy's highest court ruled he had immunity.

Marcinkus, who died in 2006 and always proclaimed his innocence, was the
inspiration for Francis Ford Coppola's character Archbishop Gilday in
"Godfather III."

The Vatican has pledged to comply with EU financial standards and create
a watchdog authority. Gianluigi Nuzzi, author of "Vatican SpA," a 2009 book
outlining the bank's shady dealings, said it's possible the Vatican is
serious about coming clean, but he isn't optimistic.

"I don't trust them," he said. "After the previous big scandals, they
said 'we'll change' and they didn't. It's happened too many times."

He said the structure and culture of the institution is such that
powerful account-holders can exert pressure on management, and some managers
are simply resistant to change.

The list of account-holders is secret, though bank officials say there
are some 40,000-45,000 among religious congregations, clergy, Vatican
officials and lay people with Vatican connections.

The bank chairman is Ettore Gotti Tedeschi, also chairman of Banco
Santander's Italian operations, who was brought in last year to bring the
Vatican Bank in line with Italian and international regulations. Gotti
Tedeschi has been on a very public speaking tour extolling the benefits of a
morality-based financial system.

"He went to sell the new image ... not knowing that inside, the same
things were still happening," Nuzzi said. "They continued to do these
transfers without the names, not necessarily in bad faith, but out of
habit."

It doesn't help that Gotti Tedeschi himself and the bank's No. 2
official, Paolo Cipriani, are under investigation for alleged violations of
money-laundering laws. They were both questioned by Rome prosecutors on
Sept. 30, although no charges have been filed.

In his testimony, Gotti Tedeschi said he knew next to nothing about the
bank's day-to-day operations, noting that he had been on the job less than a
year and only works at the bank two full days a week.

According to the prosecutors' interrogation transcripts obtained by AP,
Gotti Tedeschi deflected most questions about the suspect transactions to
Cipriani. Cipriani in turn said that when the Holy See transferred money
without identifying the sender, it was the Vatican's own money, not a
client's.

Gotti Tedeschi declined a request for an interview but said by e-mail
that he questioned the motivations of prosecutors. In a speech in October,
he described a wider plot against the church, decrying "personal attacks on
the pope, the facts linked to pedophilia (that) still continue now with the
issues that have seen myself involved."

As the Vatican proclaims its innocence, the courts are holding firm. An
Italian court has rejected a Vatican appeal to lift the order to seize
assets.

The Vatican Bank was founded in 1942 by Pope Pius XII to manage assets
destined for religious or charitable works. The bank, located in the tower
of Niccolo V, is not open to the public, but people who use it described the
layout to the AP.

Top prelates have a special entrance manned by security guards. There are
about 100 staffers, 10 bank windows, a basement vault for safe deposit
boxes, and ATMs that open in Latin but can be accessed in modern languages.
In another concession to modern times, the bank recently began issuing
credit cards.

In the scandals two decades ago, Sicilian financier Michele Sindona was
appointed by the pope to manage the Vatican's foreign investments. He also
brought in Roberto Calvi, a Catholic banker in northern Italy.

Sindona's banking empire collapsed in the mid-1970s and his links to the
mob were exposed, sending him to prison and his eventual death from poisoned
coffee. Calvi then inherited his role.

Calvi headed the Banco Ambrosiano, which collapsed in 1982 after the
disappearance of $1.3 billion in loans made to dummy companies in Latin
America. The Vatican had provided letters of credit for the loans.

Calvi was found a short time later hanging from scaffolding on
Blackfriars Bridge, his pockets loaded with 11 pounds of bricks and $11,700
in various currencies. After an initial ruling of suicide, murder charges
were filed against five people, including a major Mafia figure, but all were
acquitted after trial.

While denying wrongdoing, the Vatican Bank paid $250 million to
Ambrosiano's creditors.

Both the Calvi and Sindona cases remain unsolved.

___

AP reporter Martino Villosio contributed from Rome.Pope
John Paul I died alone in September 1978 only a month after his
election to the Papacy. The suddenness of the death, and the
Vatican's
difficulties with the ceremonial and legal death procedures (such as issuing
a legitimate
death certificate) have resulted in several conspiracy theories.

This corruption was real and is known to have involved the bank's head,
Paul Marcinkus, along with
Roberto Calvi of the
Banco Ambrosiano[4]
Calvi was a member of
P2, an illegal Italian
Masonic lodge.[5]
Calvi was found dead in London, after disappearing just before the
corruption became public. His death was initially ruled suicide, and a
second inquest – ordered by his family – then returned an "open verdict".[6]

Upon publication of his book, Yallop agreed to donate every penny he made
from sales to a charity of the Vatican's choice if they agreed to
investigate his central claim, that when the body of the pope was
discovered, his contorted hand gripped a piece of paper that was later
destroyed because it named high ranking members of the curia who were to be
handed over to the authorities for their role in numerous corruption
scandals and the laundering of mafia drug money. One of the names believed
to be on the paper was that of bishop
Paul Marcinkus, who was later promoted by Pope John Paul II to
Pro-President of Vatican City, making him the third most powerful person in
the Vatican, after the pope and the secretary of state. None of Yallop's
claims have thus far been acknowledged by the Vatican.

Traditionalist theologian
Abbé George de Nantes spent much of his life building a case for murder
against the Vatican, collecting statements from people who knew the Pope
before and after his election. His writings go into detail about the banks
and about John Paul I's supposed discovery of a number of
Freemason priests in the Vatican, along with a number of his proposed
reforms and devotion to Fátima.[7]
This discovery would be problematic if it were true, since the Catholic
Church states that it is incompatible to be a freemason and a Catholic.[8]

Yallop’s murder theory requires that the pope’s body be found at 4:30 or
4:45 a.m., one hour earlier than official reports estimated. He bases this
on an early story by the Italian news service ANSA that garbled the time and
misrepresented the layout of the papal apartments. Yallop claims to have had
testimony from
Sister Vincenza Taffarel (the nun who found the Pope's body) to this
effect but refused to show Cornwell his transcripts.

Lucien Gregoire's investigations into the sudden death of John Paul I
derive considerable authority from the fact that he personally knew Albino
Luciani, through his own friendship with Luciani's personal assistant,
whilst Luciani was Bishop of Vittorio Veneto. This same personal assistant
was, himself, killed in a mysterious 'hit-and-run' accident, outside St
Peter's, a few days after the death of his previous master.

Gregoire's investigations continue the work of Avro Manhattan, who also
died in allegedly strange circumstances, whilst visiting his familial home
in
South Shields, County Durham, in the United Kingdom. Manhattan's death
is one of the deaths allegedly associated with those who were close to, or
supportive of, John Paul I. The list of approximately thirty deaths includes
his predecessor Paul VI, the great Belgian Primate Leon Joseph Suenens,
Nikodim the youthful Orthodox Patriarch of St Petersburg, and numerous
senior members of the Swiss Guard.

Malachi Martin's book Vatican: A Novel[9]
is a novel based on recent papal history. Although officially a work of
fiction, Martin proposes the theory that the pope was murdered by the
Soviet Union because he would abdicate the benign policy of his two
predecessors,
John XXIII and
Paul VI, towards accommodating
communism,
and once again condemn it as an atheistic totalitarian ideology. Martin
believed that the church structure was infiltrated for decades by illuminati
agents who reached positions of high influence and rank, such as
Jean-Marie Villot, at that time
Cardinal Secretary of State.

Lead singer of
The Fall,
Mark E. Smith wrote a play entitled
Hey, Luciani, about the purported murder conspiracy, which was
produced and performed in London. Several songs from the play were released
as Fall singles.

Australian comedian
Shaun Micallef wrote a one-act play entitled "The Death of Pope John
Paul I". In it the pope is found in bed, sitting upright, unable to be
woken. Two
cardinals attempt to perform the ritualistic tapping with the
silver hammer but no-one can locate the proper instrument, so they use a
claw
hammer instead.

The film
The Pope Must Die takes its title from a passage in Yallop's book.
The film's plot - a poor country priest becomes a reforming Pope, pitched
against a corrupt and Mafia-riddled Vatican - is a parody of Luciani's
career, ending in comedy rather than tragedy.

The Last Confession is a play written by Roger Crane. It is a
thriller that tracks the dramatic tensions, crises of faith, and
political manoeuvrings inside the Vatican surrounding the death of Pope John
Paul I. The play toured the UK in the spring of 2007, before being
transferred to the
Theatre Royal, Haymarket, with a cast including
David Suchet. It was subsequently broadcast on
BBC
Radio 4 on 4 October 2008. In October 2010 the play was brought to
continental Europe by the Antwerp Theater Group "De Speling".

A storyline in the comic book series
Warrior Nun Areala features a flashback back to John Paul I's
pontificate. Shortly after being elected to the papacy John Paul discovers a
conspiracy of demon worshiping
freemasons in the Vatican and works to root them out. Discovered, the
Masons kill him in order to continue their goal to destroy the Catholic
Church. While John Paul does die, the Warrior Nuns manage to avenge him.

Roberto Calvi, general manager of Banco Ambrosiano since 1971,
appointed chairman from 1975 to his death in June 1982. He was often
referred to as "God's Banker" because of his close financial ties with
the Vatican.

The Banco Ambrosiano was founded in
Milan in 1896
by Giuseppe Tovini, a Catholic advocate in
Valle Camonica, and was named after
Saint Ambrose, the fourth century
archbishop of the city. Tovini's purpose was to create a Catholic bank
as a counter-balance to Italy's "lay" banks, and its goals were "serving
moral organisations, pious works, and religious bodies set up for charitable
aims." The bank came to be known as the "priests' bank"; one chairman was
Franco Ratti, nephew to
Pope Pius XI. In the 1960s, the bank began to expand its business,
opening a holding company in
Luxembourg in 1963 which came to be known as Banco Ambrosiano Holding.
This was under the direction of Carlo Canesi, then a senior manager, and
from 1965 chairman.

In 1967, Canesi brought
Roberto Calvi into Ambrosiano. In 1971, Calvi became general manager,
and in 1975 he was appointed chairman. Calvi expanded Ambrosiano's interests
further; these included creating a number of off-shore companies in the
Bahamas and South America; a controlling interest in the Banca Cattolica del
Veneto; and funds for the publishing house
Rizzoli to finance the
Corriere della Sera newspaper (giving Calvi control behind the
scenes for the benefit of his associates in the P2
masonic lodge). Calvi also involved the Vatican Bank,
Istituto per le Opere di Religione, in his dealings, and was close to
Bishop
Paul Marcinkus, the bank's chairman. Ambrosiano also provided funds for
political parties in Italy, and for both the
Somoza dictatorship in
Nicaragua
and its
Sandinista opposition. There are also rumours that it provided money for
Solidarity in
Poland (it
has been widely alleged that the
Vatican Bank funded Solidarity).

Calvi used his complex network of overseas banks and companies to move
money out of Italy, to inflate share prices, and to secure massive unsecured
loans. In 1978, the
Bank of Italy produced a report on Ambrosiano that predicted future
disaster and led to criminal investigations. However, soon afterward the
investigating Milanese magistrate, Alessandrini, was killed by a left-wing
terrorist group, while the Bank of Italy official who superintended the
inspection, Mario Sarcinelli, found himself imprisoned on charges that were
later dismissed.

In 1981, police raided the office of Propaganda Due masonic lodge so they
could catch the
Worshipful MasterLicio
Gelli, and found further evidence against Roberto Calvi. Calvi was
imprisoned, put on trial, and sentenced to four years in jail. However, he
was released pending an appeal, and he kept his position at the bank. Other
alarming developments followed: Carlo de Benedetti of
Olivetti
bought into the bank and became deputy chairman, only to leave two months
later after receiving
Mafia threats and lack of co-operation from Calvi. His replacement, a
longtime employee named Roberto Rosone, was wounded in a mafia shooting
incident. The criminal organization responsible for this shooting was the
Banda della Magliana (Magliana Gang) which had taken over Rome's
underworld in the late 1970s, and has been related to various political
events of the
anni di piombo (years of lead).

In 1982, it was discovered that the bank could not account for $1.287
billion (equivalent to $3.1 billion in present day terms). Calvi fled the
country on a false passport, and Rosone arranged for the
Bank of Italy to take over. Calvi's personal secretary, Graziella
Corrocher, left a note denouncing Calvi before jumping from her office
window to her death. Calvi himself was found hanging from
Blackfriars Bridge in
London on
June 18.

During July 1982, funds to the off-shore interests were cut off, leading
to their collapse, and in August the bank was replaced by the
Nuovo Banco Ambrosiano under Giovanni Bazoli. There was much argument
about who should take responsibility for losses incurred by the Old
Ambrosiano's off-shore companies, and the
Vatican
eventually agreed to pay out a substantial sum without accepting liability.

In April 1992,
Carlo De Benedetti, former deputy chairman of Banco Ambrosiano, and 32
other people were convicted of fraud by a Milan court in connection with the
collapse of the bank.[2]
Benedetti was sentenced to six years and four months in prison,[2]
but the sentence was overturned in April 1998 by the
Court of Cassation.[3]

Just before the media revealed the Ambrosiano scandal,
Gérard Soisson, manager of transaction clearing company
Clearstream, was found dead in
Corsica,
two months after Ernest Backes's dismissal from Clearstream in May 1983.
Banco Ambrosiano was one of the many banks to have un-published accounts in
Clearstream. Backes, formerly the third highest ranking officer of
Clearstream and a primary source for
Denis Robert's book on Clearstream's scandal, Revelation$, claims
he "was fired because (he) knew too much about the Ambrosiano scandal. When
Soisson died, the Ambrosiano affair wasn't yet known as a scandal. (After it
was revealed) I realized that Soisson and I had been at the crossroads. We
moved all those transactions known later in the scandal to
Lima and other
branches. Nobody even knew there was a Banco Ambrosiano branch in Lima and
other South American countries." [6] As of 2005,
while the Italian justice has opened up again the investigation concerning
the murder of Roberto Calvi, Ambrosiano's chairman, it has asked the support
of Ernest Backes, and will investigate Gerard Soisson's death, according to
Lucy Komisar. Licio Gelli, headmaster of P2 masonic lodge, and mafioso
Giuseppe "Pippo" Calò, are being prosecuted for the assassination of
Roberto Calvi.

Journalist
David Yallop believes that Calvi, with the assistance of P2, may have
been responsible for the death of
Albino Luciani, who, as
Pope John Paul I, was planning a reform of Vatican finances. This is one
of many conspiracy theories about Luciani, who died of a heart attack.
However, Calvi's family maintains that he was an honest man manipulated by
others. Their perspective informs Robert Hutchison's 1997 book Their
Kingdom Come: Inside the Secret World of Opus Dei. According to the
magistrates who indicted Licio Gelli, P2's headmaster, and Giuseppe Calò for
Calvi's murder, Gelli would have ordered his death to punish him for
embezzlement of his and the mafia's money, while the mafia wanted to stop
him from revealing the way Calvi helped it in
money laundering.

Nazi gold (German:
Raubgold, "stolen gold") is the
gold
transferred by
Nazi Germany to overseas banks during the
Second World War. The regime executed a policy of looting the assets of
its victims to finance the war, collecting the looted assets in central
depositories. The occasional transfer of gold in return for currency took
place in collusion with many individual
collaborative institutions. The precise identities of those
institutions, as well as the exact extent of the transactions, remain
unclear.

Nazi gold (German:
Raubgold, "stolen gold") is the
gold
transferred by
Nazi Germany to overseas banks during the
Second World War. The regime executed a policy of looting the assets of
its victims to finance the war, collecting the looted assets in central
depositories. The occasional transfer of gold in return for currency took
place in collusion with many individual
collaborative institutions. The precise identities of those
institutions, as well as the exact extent of the transactions, remain
unclear.

Fleurs-de-lis appear on military insignia and the logos of many
organizations. During the 20th century the symbol was adopted by various
Scouting
organizations worldwide for their
badges.
Architects and designers use it alone and as a repeated
motif in a wide range of contexts, from
ironwork to
bookbinding, especially where a French context is implied.

In the
Middle Ages the symbols of lily and fleur-de-lis (lis is French for
"lily") overlapped considerably in Christian religious art.
Michel Pastoureau, the historian, says that until about 1300 they were found
in depictions of Jesus, but gradually they took on Marian symbolism and were
associated with the
Song
of Solomon's "lily among thorns" (lilium inter spinas), understood as
a reference to Mary. Other
scripture and religious literature in which the lily symbolizes purity and
chastity also helped establish the flower as an iconographic attribute of the
Virgin. It was also believed that the Fluer-de-lis also represented the
holy trinity.[13]

In
medieval England, from the mid-12th century, a noblewoman's seal often
showed the lady with a fleur-de-lis, drawing on the Marian connotations of
"female virtue and spirituality".[32]
Images of Mary holding the flower first appeared in the 11th century on coins
issued by cathedrals dedicated to her, and next on the seals of cathedral
chapters, starting with
Notre Dame de Paris in 1146. A standard portrayal was of Mary carrying the
flower in her right hand, just as she is shown in that church's
Virgin of Paris statue (with lily), and in the centre of the
stained glass rose window (with fleur-de-lis sceptre) above its main
entrance. The flowers may be "simple
fleurons, sometimes garden lilies, sometimes genuine heraldic
fleurs-de-lis".[24]
As attributes of the
Madonna, they are often seen in pictures of the Annunciation, notably in
those of
Sandro Botticelli and
Filippo Lippi. Lippi also uses both flowers in other related contexts: for
instance, in his Madonna in the Forest.

The three petals of the heraldic design reflect a widespread association with
the Holy Trinity, with the band on the bottom symbolizing Mary. The tradition
says that without Mary you can not understand the Trinity since it was she who
bore The Son.[33]
a tradition going back to 14th century France,[14]
added onto the earlier belief that they also represented faith, wisdom and
chivalry.

"Flower of light" symbolism has sometimes been understood from the archaic
variant fleur-de-luce (see Latin lux, luc- = "light"), but the
Oxford English Dictionary suggests this arose from the spelling, not from
the etymology.[34]

connecINGt the dots on an amorphous path of
symbolism. Basically demonstrating that the fleur de lis is in fact an
illuminati symbol that represents the tree & the fruit of the knowledge of good
& evil & is associated with the opening of Eve's eyes & today the opening of the
mind's 3rd eye & alot more for example the satan seed bloodlines of the
illuminati like the merovingian's. The fleur de lis also equals 666 using the
system of A=6 B=12 C=18 Z=156 so this further reiterates this understanding of
the opened 3rd eye 666 knowledge of evil. The alien connotation should be
understood as having more to do with the occult demonic realms & possession. The
pine cone is amorphous also in it's symbolic understanding. For instance the
seed cone in one faucet of consideration represents the satanic serpent seed
bloodlines while another faucet represents the pineal gland & the demonic
impartation of knowledge & or demonic possession. The Sumerian Tree of Life is a
lie & this is obvious & even very signature of that old serpent the devil which
actually confirms that this is indeed symbolic of the tree of the knowledge of
good & evil. The cone is often depicted as a cycad seed cone. The reseaon for
doing this might be that this plant is known to be an old variety of tree & just
serves as a signature of a very old tree i.e. the tree of the knowledge of good
& evil. Also notable of pine cones is the golden mean spiral & the knowledge
that this is a signature of hyperdimensional realms better demonstrated in the
anomalies of platonic solids. It is very notable that the humanoid figure in the
flying winged disc above the tree is holding the ring. This is also very
amorphous symbolically & I will quickly just say that it appears to symbolize
both the group or cult or ring or clan then on another level symbolizes the
infinite or the heaven realm while it also the open 3rd eye & I make the case
for this understanding in my other videos about fnords & fronds & the fleur de
lis. The humanoid & the winged bird humanoids should be understood as the fallen
angels & satan. The sumerian humans appear to be partaking from the tree &
perhaps aspire to ascend to the higher realm where the humanoid in the winged
disc is seated. Note how that in one portion of this video you see that the
anakim bird headed humanoid holding the pine cone behind the regular looking
human may symbolize that this bird headed humanoid is influencing the human
through this pinecone or pinael gland because the regular human is conforming to
the same movements as the anakim behind him.

THE SONG (HEBANAE ) Herbanae is a Latin word taht means
"government, reins"

The coinage of Scotland
covers a range of currency and coins in Scotland during
Classical antiquity, the reign of ancient provincial kings, royal dynasties
of the ancient
Kingdom of Scotland and the later Mediaeval and Early modern periods.

&

David Dei Gracia REX SCT TOR

scottish money 70 ad to 400 ad

The earliest
coins
in Scotland were introduced by the
Roman
provinces of Britain that were obtained from trade with the westernmost
outpost of the Rome. Far from being isolated, the Celts of
Caledonia,
north of
Hadrian's Wall, developed trade to the general benefit of the population, to
the north of the Wall.[1]
Roman coins appear over a wide range across the country, especially sites near
the
Antonine Wall.[1]
Hadrian's Wall was also regarded as a means to regulate social traffic and
trade north, rather than a military defence against the free northern tribes of
the Caledoni.[2]
Civil settlements arose along south of the wall with shops and taverns that
facilitated trade between the Empire and free north.[3]
It is possible to recognise groupings of coins from certain periods, during the
Flavian and
Antonine occupations; e.g.
Cardean Fort
Angus where Roman
dupondius
coins AD 69–79 date to the reign of Emperor
Vespasian.[1]
Other sites include coins from
North Uist
dating to the 4th century until recently was though to be beyond the sphere of
known trade routes.[4]
Other native sites include the Fairy KnowebrochBuchlyvie,
and the broch and dun
at
Gargunnock in
Stirlingshire.[1]
Some sites include substantial
silvertreasurehoards most
likely buried or abandoned in either Roman or native pots.[5]
Indicating the Roman governor of Britain paid large sums of money to the
inhabitants of southern Scotland and possibly bribing the northern Caledonians
to maitain peaceful relations. Payments to chieftains are recorded in four
areas; Edinburgh, Fife, Aberdeen and the Moray Firth.[6]
This may indicate such discoveries (e.g. the
Birnie hoard of
between 200–400 silver coins) were deposited as votive offerings.[6]
Examples including coinage of
Constantine II (337–342) with over 20 such hoards found throughout Scotland.
Rare examples includes a base silver (potin) coin of
Ptolemy XIII of Egypt, 80–51 BC[1]
In AD 410, trade ceased as the Roman Empire withdrew from the island of Britain.

SCOTTISH MONEY 600 AD TO 900 AD

As the Roman Empire retreated from
Britain various kingdoms sprouted up to the south of Scotland.[7]
One of these
Northumbria, soon expanded into the north as far as the
kingdom of Strathclyde. Thus it controlled the southern parts of what is now
Scotland, and the bronze
Sceat coins of
the Northumbrian Kings circulated freely in what is now Scotland. This coin was
issued from 837–854. Anglo-saxon
coins
were minted in
Northumberland, however due to the extensive trade routes of the Vikings
sceatt coins were also minted in
Frisia and
Jutland
during
Anglo-Saxon times and coins of this period indicate the extent of Scottish
trade not only with Northumberland but also ith continental
Europe.
Norse also
introduced some form of coinage, and coins from as far away as
Byzantium
and the Arabic countries have been found in sites in
Scandinavia, including
Norway which
has strong links with Scotland in the early Middle Ages.

SCOTTISH CROWN 1100 AD 1600 AD

The first king of Scots to produce his own coinage was
David I (1124–53). David I has been regarded as an anglicising force in
Scotland, and indeed, the coins bear an uncanny resemblance to those of
Stephen, King of England. The Penny was minted at Berwick, and had his name
as "Tavit". The reverse had a short cross with pellets in the four quarters.
Later in his reign coins were minted in
Berwick,
Roxburgh and
Edinburgh.
By 1250, the country had no less than 16 mints, scattered from
Inverness
to
Berwick. Later influences for Scottish coinage were the German speaking
lands and France, both of which would contribute names such as "dollar" (Thaler),
"testoun" (from
Frenchtête meaning
head, on account of
the portrait on it), and "merk" (or "mark").

In 1485, according to IH Stewart, the groat bore "the first real coin
portrait to be seen north of the
Alps".

With the
Union of the Crowns in 1603, Scottish coins became more closely based on
English models, rather than Continental ones. At this period, it was still not
uncommon for coins to be used in more than one country, partly because of their
metal value. During the reign of
Charles I, mechanical minting was introduced.

Following the union,
James VI introduced the first gold coins that were similar on both sides of
the border, with an exchange rate of 1 pound sterling to 12 pound Scots.[8]

Despite fluctuations in the exchange rate since 1603, and a 1697 proclamation
setting the ratio at 13:1, a 12:1 ratio was applied to the recoinage, although
compensation was paid. The new coinage was made using
Troy
weights (12 Troy ounces to the pound), rather than the traditional Scots
weights (16 Troy ounces to the pound). Coins were minted in both London and
Edinburgh, the latter inscribed with the letter 'E' under the bust of the
monarch to permit them to be distinguished.[8]
Under the supervision of
moneyers from
the Tower Mint in London, a weight of 103,346 pounds in crowns, half-crowns,
shillings, and sixpences were minted at the Edinburgh Mint with a value of
£320,372 and 12 shillings, [9] equivalent to
US$18,588,700 (£10,129,200) at 2008 average silver prices and exchange rates.[10][11]

As a result of the recoinage, foreign coins, which were frequently used
alongside the local currency, stopped being legal tender on 6 October 1707.
Pre-Union 40, 20 and 10 shilling coins ceased to be
legal
tender on 10 February 1708, but were temporarily put back into circulation
before finally ceasing as legal tender on June 1st, along with coins of ½, 1, 2,
and 4 merks, 5 shillings, and the 3 shilling 6 pence coin.

The last batch of new coins, consisting of silver shillings and half-crowns
were delivered on 5 October 1709, and were to be the last coins to be minted in
Scotland.[8]

Article 16 of the
Treaty of Union stipulated that Scotland was to keep its own mint, but this,
as with many others, has not been followed.

"That, from and after the Union, the coin shall be of the same standard
and value throughout the United Kingdom as now in England, and a Mint
shell be continued in Scotland under the same rules as the Mint in
England ; and the present officers of the Mint continued subject to such
regulations and alterations as Her Majestie, her heirs or successors, or
the Parliament of Great Britain shall think fit."

Although the Edinburgh Mint retained its permanent officials (though not
other staff) for a further hundred years, until 1814, minting ceased a mere two
years after Union, despite several subsequent proposals to restart production.
The mint itself was finally abolished in 1817 and sold in 1830.[13]
Abolition caused a low level of protest, mentioned by Sir
Walter
Scott, and continued to be protested against by Nationalist pamphlets into
the 1950s and beyond. The title of 'Governor of the
Mint of Scotland', which passed to the
Chancellor of the Exchequer under the
Coinage Act 1870, was finally abolished with the passing of the
Coinage Act 1971.[13]

The transition from Scottish coinage to English did not occur overnight.
Scottish coinage was still in circulation in the later 18th century, but the
changeover was made a little easier due to common currency in the nomenclature.
Pound Sterling is still translated as
Punnd Sasannach (English pound) in
Scottish Gaelic[14] Certain old
coin names, such as bawbee,[15]
continued in colloquial usage into the 20th century. Others, such as mark
and dollar, would be more associated with various foreign currencies by
contemporary Scots.

As with
Scottish weights and measures, many of the Scottish denominations bore the
same names as those in England, but were of slightly different values. The
dates, and first kings to issue them are included:

PresidentJackson called the Bank a monster and was
... PresidentJackson hated paper money — read
his farewell address

www.reformation.org/president-jackson.html

The American Revolution was the political upheaval during the last
half of the 18th century in which
thirteen colonies in
North
America joined together to break free from the
British Empire, combining to become the
United States of America. They first rejected the authority of the
Parliament of Great Britain to govern them from overseas without
representation, and then expelled all royal officials. By 1774, each colony had
established a
Provincial Congress, or an equivalent governmental institution, to govern
itself, but still within the empire. The British responded by sending combat
troops to re-impose direct rule. Through representatives sent in 1775 to the
Second Continental Congress, the states joined together at first to defend
their respective
self-governance and manage the armed conflict against the British known as
the
American Revolutionary War (1775–83, also American War of Independence).
Ultimately, the states collectively determined that the British monarchy, by
acts of tyranny,
could no longer
legitimately claim their
allegiance.
They then severed ties with the British Empire in July 1776, when the Congress
issued the
United States Declaration of Independence, rejecting the monarchy on behalf
of the new
sovereign
nation separate and external to the British Empire. The war ended with effective
American victory in October 1781, followed by formal British abandonment of any
claims to the United States with the
Treaty of Paris in 1783.

Many fundamental issues of national governance were settled with the
ratification of the
United States Constitution in 1788, which replaced the relatively weaker
first attempt at a national government adopted in 1781, the
Articles of Confederation and Perpetual Union. In contrast to the loose
confederation, the Constitution established a strong
federated
government. The
United States Bill of Rights (1791), comprising the first 10 constitutional
amendments, quickly followed. It guaranteed many "natural
rights" that were influential in justifying the revolution, and attempted to
balance a strong national government with relatively broad
personal
liberties. The American shift to liberal republicanism, and the gradually
increasing democracy, caused an upheaval of traditional social hierarchy and
gave birth to the ethic that has formed a core of political values in the United
States.[1][2

The American Revolution was predicated by a number of ideas and events that,
combined, led to a political and social separation of colonial possessions from
the home nation and a coalescing of those former individual colonies into an
independent nation.

Summary

The American revolutionary era began in 1763, after a series of victories by
British forces at the conclusion of the
French and Indian War ended the French military threat to British North
American colonies at a cost to Britain of 150 million pounds (2011: US$22.4
Billion). Adopting the policy that the colonies should pay a token proportion of
the costs associated with defending them, Britain imposed a
series of direct taxes followed by
other laws intended to demonstrate British authority, all of which proved
extremely unpopular in America despite the level of taxation being only 1/26
that paid by British taxpayers. Because
the colonies lacked elected representation in the governing British
Parliament,
many colonists considered the laws to be illegitimate and a violation of
their
rights as Englishmen. In 1772, groups of colonists began to create
Committees of Correspondence, which would lead to their own Provincial
Congresses in most of the colonies. In the course of two years, the Provincial
Congresses or their equivalents rejected the Parliament and effectively replaced
the British ruling apparatus in the former colonies, culminating in 1774 with
the coordinating
First Continental Congress.[3]
In response to protests in
Boston over
Parliament's attempts to assert authority, the British sent combat troops,
dissolved local governments, and imposed direct rule by Royal officials.
Consequently, the Colonies mobilized their
militias, and fighting broke out in 1775. First ostensibly loyal to
King George III and desiring to govern themselves while remaining in the
empire, the repeated
pleas by the First Continental Congress for royal intervention on their
behalf with Parliament resulted in the
declaration by the King that the states were "in rebellion", and the members
of Congress were
traitors. In 1776, representatives from each of the original 13 states voted
unanimously in the Second Continental Congress to adopt a Declaration of
Independence, which now rejected the
British monarchy in addition to its Parliament, and established the
sovereignty of the new nation. The Declaration established the United
States, which was originally governed as a loose confederation through a
representative democracy selected by state legislatures (see
Second Continental Congress and
Congress of the Confederation).

The ideological movement known as the American Enlightenment was a critical
precursor to the American Revolution. Chief among the ideas of the American
Enlightenment were the concepts of liberalism, democracy, republicanism, and
religious tolerance. Collectively, the belief in these concepts by a growing
number of American colonists began to foster an intellectual environment which
would lead to a new sense of political and social identity.

Republicanism

A motivating force behind the revolution was the American embrace of a
political ideology called "republicanism", which was dominant in the colonies by
1775. The republicanism was inspired by the "country
party" in Britain, whose critique of British government emphasized that
corruption was a terrible reality in Britain.[7]
Americans feared the corruption was crossing the Atlantic; the commitment of
most Americans to republican values and to their rights, energized the
revolution, as Britain was increasingly seen as hopelessly corrupt and hostile
to American interests. Britain seemed to threaten the established liberties that
Americans enjoyed.[8]
The greatest threat to liberty was depicted as corruption—not just in
London but at
home as well. The colonists associated it with luxury and, especially, inherited
aristocracy, which they condemned.[9]

"There must be a positive Passion for the public good, the public
Interest, Honour, Power, and Glory, established in the Minds of the People,
or there can be no Republican Government, nor any real Liberty. And this
public Passion must be Superior to all private Passions. Men must be ready,
they must pride themselves, and be happy to sacrifice their private
Pleasures, Passions, and Interests, nay their private Friendships and
dearest connections, when they Stand in Competition with the Rights of
society."[11]

Fusing
republicanism and liberalismThomas Paine's best-seller pamphlet
Common Sense appeared in January 1776, after the Revolution had started.
It was widely distributed and loaned, and often read aloud in
taverns, contributing significantly to spreading the ideas of republicanism
and liberalism, bolstering enthusiasm for separation from Britain, and
encouraging recruitment for the Continental Army. Paine provided a new and
widely accepted argument for independence, by advocating a complete break with
history. Common Sense is oriented to the future in a way that compels the
reader to make an immediate choice. It offered a solution for Americans
disgusted and alarmed at the threat of tyranny.[12]

Impact of Great
Awakening

Dissenting
(i.e. Protestant, non-Church
of England) churches of the day were the "school of democracy”[13]
President
John Witherspoon of the College of New Jersey (now
Princeton University) wrote widely circulated sermons linking the American
Revolution to the teachings of the Hebrew Bible. Throughout the colonies
dissenting Protestant congregations (Congregationalist,
Baptist,
and
Presbyterian) preached Revolutionary themes in their sermons, while most
Church of England ministers preached loyalty to the King.[14]
Religious motivation for fighting tyranny reached across socioeconomic lines to
encompass rich and poor, men and women, frontiersmen and townsmen, farmers and
merchants.[13]

Historian
Bernard Bailyn argues that the evangelism of the era challenged traditional
notions of natural hierarchy by teaching that the Bible taught all men are
equal, so that the true value of a man lies in his moral behavior, not his
class. [15]
Kidd argues that religious disestablishment, belief in a God as the guarantor of
human rights, and shared convictions about sin, virtue, and divine providence
worked together to unite rationalists and evangelicals and thus encouraged
American defiance of the Empire. Emphasizing intense opposition to sending an
Anglican bishop to the colonies, and anger at the pro-Catholic Quebec Act of
1774, Kidd argues that they reflected the long term impact of the Great
Awakening, in terms of apocalyptic warnings religious egalitarianism, and
anti‐Catholicism. The result he says was that by 1773, when battles over
taxation without representation escalated, Patriots were prepared to defy
British administrators.[16]